English
Starting from the wings of a bird, the methods of filling and emptying are: stretching directly, then lying supine, grasping the toes with both hands and rubbing, the methods of filling and emptying are to pull downwards. Then, sitting supine, shake all four limbs simultaneously, extend and contract three times, and finally do a backbend. Like this, after practicing physical exercises and breath control for a long time, first learn the wisdom mudra and the hand mudra. Then, by practicing the path of mudras with characteristics, a little wisdom will arise. Even if it is not so, it must be someone who has vows and has gained faith in the secret mantra. First, meditate on the pleasure of attachment by looking at forms, and perform grasping, reversing, rotating, and pervading. Similarly, for sound, smell, taste, and external touch, also learn to meditate on the pleasure of attachment as before. Then, visualize oneself as the supreme deity and the lord of the mudra wheel, and also remember the blessings of the secret space, the birthplaces, and the blessings of body, speech, and mind. At the beginning of the union of method and wisdom, only perform grasping, reversing, pervading, and rotating on joy. Then reach supreme joy, special joy, and finally innate joy. For those who have slightly loosened the knots of the channels, it will be clear that the four joys arise, but for beginners, it is difficult to know clearly, but in general, a part will definitely arise. At the time when the union of method and wisdom is not separated, the method of grasping is: the lower gate is violently relaxed, the upper breath is exhaled, and while grasping externally, the abdomen is close to the ribs. Again, while grasping the breath outwards, perform the outward protrusion of the abdomen, then inhale the upper breath, tighten between the secret place and the anus, and act like hammering, this is grasping. Reversing is: emptying with the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), grasping the breath to fill, and doing transgender postures. Rotating is: relaxing the four joints. Then, as shown above, all the physical exercises and
Chinese
现在这样做，然后拿着装满风的瓶子，观看自心本面，安住于无分别念中，这是节约风并将其转化为大智慧的方法。 第六，零散的诀窍。首先，观修本尊的诀窍是：观察自己所修的本尊属于哪个部族。如果是金刚部，就在心间观修；如果是宝生部，就在脐间观修；如果是事业部，就在密处观修；如果是莲花部，就在喉间观修；如果是毗卢遮那佛部，就在头顶的轮穴观修。此外，在自身脉轮莲花宫殿的中央观修本尊。如果观想清晰，也要观想本尊心间的种子字和咒鬘。专注于这些，以了知显空如幻的方式持诵咒语。在结束时，以意幻化无量供品并供养，然后祈祷。在休息期间，当吃食物时，也要想着供养本尊。这种观修本尊的方式，因为是在自身脉轮中观修，所以是与圆满次第非常相应的瑜伽。 上师观修的诀窍分为外修和内修两种。首先，外修又分为外、内、密三种。第一种是：在自己面前观修上师。观想在上师的心间，有与上师无二无别的智慧世尊释迦牟尼佛，周围环绕着无量无边的佛菩萨。然后进行顶礼、供养和祈祷。之后，念诵上师名号的三重叠加，例如：嗡啊仁钦多吉吽吽。第二种是：观想面前的上师，在上师的心间，有与上师无二无别的智慧金刚持，身着丝绸和珍宝，具有转轮王的形象，周围环绕着无量无边的转轮王形象的佛菩萨。从顶礼到念诵都与上述相同。第三种是：观想上师的心间，有与上师无二无别的智慧吉祥黑汝嘎，周围环绕着无量无边的勇士空行母，然后进行顶礼等，与上述相同。第二种是内修：在面前观修上师，以虔诚和渴望祈祷，上师化为光
English
Now do this, then take the vase-like gentle wind and look at the face of your own mind, abiding in non-conceptualization. This is the way to conserve the wind and transform it into great wisdom. Sixth, miscellaneous pith instructions. First, the pith instruction for meditating on the yidam is: examine which family the yidam you are meditating on belongs to. If it is the Vajra family, meditate at the heart; if it is the Ratna family, meditate at the navel; if it is the Karma family, meditate at the secret place; if it is the Padma family, meditate at the throat; if it is the Vairochana family, meditate at the crown chakra. Furthermore, meditate on the yidam deity in the center of the lotus palace of your own body's chakras. If the visualization is clear, also meditate on the seed syllable and mantra garland in the heart of the yidam. Focus on these, and recite the mantra with the understanding that appearances are empty and like illusions. At the end of the session, mentally create limitless offerings and offer them, then pray. During breaks, when eating food, also think of offering it to the yidam. This way of meditating on the deity, because it is meditating in one's own body's chakras, is a yoga that is very compatible with the completion stage. The pith instruction for meditating on the lama is divided into outer practice and inner practice. First, the outer practice is further divided into outer, inner, and secret. The first is: meditate on the lama in front of you. Visualize that in the heart of the lama, there is the wisdom Bhagavan Shakyamuni Buddha, inseparable from the lama, surrounded by immeasurable Buddhas and Bodhisattvas. Then perform prostrations, make offerings, and pray. After that, recite the lama's name tripled, for example: Om Ah Rinchen Dorje Hung Hung. The second is: visualize the lama in front of you, and in the heart of the lama, there is the wisdom Vajradhara, inseparable from the lama, adorned with silk and jewels, with the appearance of a Chakravartin, surrounded by immeasurable Buddhas and Bodhisattvas in the form of Chakravartins. From prostrations to recitation are the same as above. The third is: visualize in the heart of the lama, there is the wisdom glorious Heruka, inseparable from the lama, surrounded by immeasurable heroes and dakinis, then perform prostrations, etc., as above. The second is the inner practice: meditate on the lama in front of you, and with devotion and longing, pray, and the lama transforms into light.
Chinese
融入其中后，在自己的头顶梵穴轮莲花宫殿的中央，观想上师毗卢遮那佛，身色白色，右手持法轮，左手持以此为柄的铃，与明妃白眼佛母交合。在喉间，观想上师阿弥陀佛，身色红色，右手持莲花，左手持以此为柄的铃，与明妃白衣佛母交合。在心间，观想上师不动佛，身色蓝色，右手持金刚杵，左手持以此为柄的铃，与明妃金刚界自在母拥抱。在脐间，观想上师宝生佛，身色黄色，右手持宝珠，左手持以此为柄的铃，与明妃宝生度母交合。在密处，观想上师不空成就佛，身色绿色，右手持宝剑，左手持以此为柄的铃，与明妃誓言度母交合。在五处观想上师五部佛父佛母，念诵上师的名号和五部各自的五种种子字，将这五种种子字三重叠加念诵，即“嗡（藏文：ༀ），阿（藏文：ཨཱཿ），宝生金刚（藏文：རིན་ཆེན་རྡོ་རྗེ），部隆（藏文：བྷྲུཾ），吽（藏文：ཧཱུཾ）。” 以及同样地，念诵加上“扎让（藏文：ཛྲིཾ）吽（藏文：ཧཱུཾ）”和“吽（藏文：ཧཱུཾ）吽（藏文：ཧཱུཾ）”和“昂（藏文：ཨཾ）吽（藏文：ཧཱུཾ）”和“康（藏文：ཁཾ）”和“康（藏文：ཁཾ）吽（藏文：ཧཱུཾ）”等字。关于遣除障碍的口诀，有郭拉克夏的宗派和毗卢巴的宗派两种。第一种是：首先将觉知专注于自己的身语意三门，心想如此显现的一切都是本无而迷现的幻象。然后，仔细观察和寻找自己身语意三门的自性，在觉性面前，安住在无法找到任何可执著之物的状态中，这是第一个观修要点。对此稍有习惯后，然后观想自己的住所、受用和眷属等一切，心想这一切都是本无而显现的幻象，仔细观察它们的自性，安住在无所执著的状态中，这是第二个观修要点。然后，像先前一样观想怨敌，这是第三个观修要点。观想亲友，这是第四个观修要点。然后，观想自己所见所闻的近处地方，这是观想
English
Having dissolved into it, in the center of the lotus palace in the crown chakra, visualize the guru Vairochana, with a white body, holding a wheel in his right hand and a bell with it as a handle in his left, united with the consort White Tara. At the throat, visualize the guru Amitabha, with a red body, holding a lotus in his right hand and a bell with it as a handle in his left, united with the consort White-robed Tara. At the heart, visualize the guru Akshobhya, with a blue body, holding a vajra in his right hand and a bell with it as a handle in his left, embraced by the consort Vajradhatvishvari. At the navel, visualize the guru Ratnasambhava, with a yellow body, holding a jewel in his right hand and a bell with it as a handle in his left, united with the consort Ratna Tara. At the secret place, visualize the guru Amoghasiddhi, with a green body, holding a sword in his right hand and a bell with it as a handle in his left, united with the consort Samaya Tara. Meditate on the five guru families, father and mother, in the five places. Recite the names of the gurus and the five seed syllables of the five families, tripling these five seed syllables, i.e., "Om (藏文：ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: 嗡), Ah (藏文：ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿), Ratna Vajra (藏文：རིན་ཆེན་རྡོ་རྗེ, Sanskrit Devanagari: रत्न वज्र, Sanskrit Romanization: ratna vajra, Chinese literal meaning: 宝生金刚), Bhrum (藏文：བྷྲུཾ, Sanskrit Devanagari: भ्रुं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: 部隆), Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽)." And similarly, recite the syllables with "Dzim (藏文：ཛྲིཾ, Sanskrit Devanagari: ज्रिं, Sanskrit Romanization: jriṃ, Chinese literal meaning: 扎让) Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽)" and "Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽)" and "Am (藏文：ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Chinese literal meaning: 昂) Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽)" and "Kham (藏文：ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: 康)" and "Kham (藏文：ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: 康) Hum (藏文：ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽)." Regarding the instructions for removing obstacles, there are two lineages: the Goraksha lineage and the Virupa lineage. The first is: First, focus awareness on your body, speech, and mind, and think that all that appears is like an illusion, a mistaken appearance of what is not. Then, carefully observe and search for the nature of your body, speech, and mind, and rest in the state of being free from all grasping, where nothing can be found in the face of awareness. This is the first point of meditation. Once you are somewhat accustomed to this, then contemplate your dwelling, possessions, retinue, and so on, thinking that all of this is like an illusion, an appearance of what is not. Carefully observe their nature, and rest in the state of being free from grasping. This is the second point of meditation. Then, as before, contemplate enemies, this is the third point of meditation. Contemplate friends, this is the fourth point of meditation. Then, contemplate the places near you that you see and hear, this is the contemplation
Chinese
第五个次第，最后是于一切显现修习的观修次第第六。对于这些次第逐渐学习，纯熟之后，首先对于寒热等微小违缘，以吽（藏文：ཧཱུཾཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之声，送入无分别之法界中。之后贪嗔、苦乐、怖畏恐惧等一切生起之门，以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之声斩断于法界中。于自己家中修习，之后前往尸陀林、集会处、鬼神之地等处，假装疯癫。在那里，鬼神的幻变，以及人们的赞毁等一切顺逆之缘，皆以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之声送入无分别之法界中。第二，于毗如巴之宗规中，也有初学者的修习，于自己家中与违缘相混合，最后于尸陀林等处游历。如前一样有三种，其中第一，有修习慈悲和修习空性两种。第一，一切有情皆是恩德之父母，这些有情所造成的损害发生在我身上，也是因为生死流转而互不相识所致，如此思索而猛烈修习慈悲，是为观修次第第一。之后，如同我渴望安乐一样，一切有情也渴望安乐；如同我不愿忍受痛苦一样，一切有情也不愿忍受痛苦。如此，与虚空同等的一切有情，愿皆具足安乐与安乐之因；愿皆远离痛苦与痛苦之因，如此思索修习，是为观修次第第二。之后，有情们被烦恼扰乱心绪而积业，由此于轮回中流转而感受痛苦，真是可怜啊，如此修习，是为观修次第第三。之后，胜义谛中，有情也并非真实成立，他们所感受的痛苦也并非真实成立，自性本为空性，然而却不如此了知而感受痛苦的这些有情，真是可怜啊，如此观修，是为观修次第第四。第二，一切显现皆是自心，自心之外丝毫也不成立，如此观修，是为观修次第第一。之后，心的自性也并非成立，远离一切执著，于空性之境